發孔氏之秘──蘇軾《論語說》的辯孟思想

Disclosing the Truth of Confucian Philosophy: Su Shi's Argumentation with Mencius in the Exposition of the Analects

蘇軾在宋代孟學潮流中的定位，歷來聚訟紛紛。其《論語說》雖「發孔氏之秘」，然書已不存，唯《邵氏聞見後錄》及《尊孟辨》所收錄之「與孟子辯」的部分，可為門徑，惜今日仍缺乏有效探討。本文通過對《論語說》辯孟八條的爬疏，尋繹出「孔氏之秘」的特點，再取徑蘇軾晚年三教會通中的「無思之思」說，試詮孔聖境界的底蘊，並藉由當時思潮來印證蘇軾實不非孟，其意乃在孟學蔚然成風的學術環境中，彰顯孔子思想的權威性。最後並推測歷來飽受爭議又視為歧出的第二條，正暗寓了孔、孟境界之別：孔子「志於道」而無求無作；孟子「據於德」而有求有為，是經驗形式的高度，與孔聖乃一間之隔。然蘇軾仍肯定孟子，並以孟子仍在孔子志、據、依、游的人生指南中，故孟子者，實可辯而不可非。

Su Shi's position among Sung dynasty Mencian scholars has various saying. He claimed that he disclosed the truth of Confucian philosophy in his Exposition of the Analects (lunyushuo), which has been only partially preserved in “Argumentation with Mencius” in Shaoshiwenjianhoulu and Zunmengbian. However, with the survey of Su's philosophy in his late years and the investigation of the eight tenets from the incomplete Exposition of the Analects, the mystery of Confucius can be discovered. Rather than denying Mencius's ideology, he reaffirmed Confucius's prestige in an era when Mencius acquired authority by holding that “having no inflexible thoughts” was the true condition of Confucian philosophy and finally figured out that the second tenet, which has aroused continuous debates, had signed distinction between Confucius and Mencius. Serving as the example of having no depraved thoughts, Confucius did nothing and sought nothing to attain the Way. On the other hand, Mencius's aspiration for moral conducts turned his acts and words into empirical performance. Still, their distinction is but an inch wide. Rather than rejecting Mencius's status, Su affirmed the Mencian practice of selfreflection and the close association between Confucian ideals and Mencian conducts.